[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Auxiliary Sciences of the Veda](https://indike.org/pramana/in.vedanga) › [Grammar](https://indike.org/pramana/in.vedanga.vyakarana) › [Topical rearrangements of Pāṇini](https://indike.org/pramana/in.vedanga.vyakarana.prakriya) › [Vaiyākaraṇasiddhāntakaumudī](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi) › [Prauḍhamanoramā](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama) › [English (machine translation)](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt) › 60\_302 # Praudhamanorama 60\_302 English (machine translation) 60\_302 - **Language:** English ### [60\_302](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt.60_302) On "A taddhita affix not followed by all case endings \[is an avyaya\]" (P. 1.1.38): Under "sarva-...": The meaning is: consisting of the triad of numbers. Under "na...": The sense is: rather, only the singular is produced. Why \[specify\] "taddhita"? \[Witness\] ekaḥ, dvau, trayaḥ. Why \[specify\] "not followed by all \[case endings\]", etc.? \[Witness\] aupagavaḥ. On "A kṛt affix ending in m or e \[is an avyaya\]" (P. 1.1.39): Under "jīvase...": By the rule "\[The affixes\] se, sen, \[ase, asen, kse, kasen, adhyai, adhyain, kadhyai, kadhyain, śadhyai, śadhyain, se, sen, ase, asen, ksen, kse, e, adhyai, etc.\] are used in the sense of tumun" (P. 3.4.9), the affix is ase. Under "pibaddhyai...": By that very rule, the affix is śadhyai, and the substitute piba is by "pā-ghrā-..." (P. 7.3.78). As for what they say—that śap occurs in the sense of agent—that is hasty, on account of the established conclusion: "kṛt affixes that are avyayas occur in the sense of action (bhāva)." The inclusion of the word anta ("ending in") is for the sake of understanding what belongs to the original enunciation (aupadeśika). Therefore, it does not apply here: ādhaye; cikīrṣave. This \[inclusion of anta\] serves to indicate the non-eternality of both of these two metarules: the distinction between lakṣaṇokta and pratipadokta, and the sannipāta-paribhāṣā, since \[the non-application\] would otherwise be established by those two. On "\[The affixes\] ktvā, tosun, and kasun \[are avyayas\]" (1.1.40): Under "udetoroḥ": From iṇ preceded by ud, by the rule "tosun \[and kasun are introduced\] after sthā, iṇ, kṛ, vad, car, hu, tam, and jan to mark a state (bhāva-lakṣaṇa)" (P. 3.4.16), there is tosun. Under "visṛpaḥ": \[kasun is introduced\] by "kasun after sṛp and tṛd" (P. 3.4.17). Under "the inclusion of āp...": And similarly the vārttika states: "The mention of luk of āp after an avyaya is purposeless because of the absence of gender." But the possibility of the Sūtrakāra’s statement is to be understood by adopting the view that \[it applies\] after that which has the same grammatical agreement as a feminine, under the rule "striyām" (P. 4.1.3). And that \[view\] does not hold, because it fails to pervade cases such as bhūtamiyaṃ brāhmaṇī ("this woman who has been a brāhmaṇa"). - [Previous: 60\_301](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt.60_301) - [Next: 60\_303](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt.60_303) --- Source: [https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt.60_302](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi!praudhamanorama~en-mt.60_302) · Pramāṇa